More attention will be paid to assuring to each one remuneration in proportion to the labor performed. This ratio will be ascertained by taking the difficulty and danger of the labor into account and allowing them to reduce the time required for a given compensation. If a peasant in the open air can work seven or eight hours a day, a miner ought not to work more than three or four hours. And, indeed, when everybody shall work, when much unproductive labor shall be suppressed, the aggregate of daily labor to be distributed among men will be much less heavy and more easily endured (by reason of the more abundant food, more comfortable lodging and recreation guaranteed to every worker) than it is to-day by those who toil and who are so poorly paid, and, besides this, the progress of science applied to industry will render human labor less and less toilsome. Individuals will apply themselves to work, although the wages or remuneration cannot be accumulated as private wealth, because if the normal, healthy, well-fed man avoids excessive or poorly rewarded labor, he does not remain in idleness, since it is a physiological and psychological necessity for him to devote himself to a daily occupation in harmony with his capacities. The different kinds of sport are for the leisure classes a substitute for productive labor which a physiological necessity imposes upon them, in order that they may escape the detrimental consequences of absolute repose and ennui. The gravest problem will be to _proportion_ the remuneration to the labor of each. You know that collectivism adopts the formula--to each according to his labor, while communism adopts this other--to each according to his needs. No one can give, in _its practical details_, the solution of this problem; but this impossibility of predicting the future even in its slightest details does not justify those who brand socialism as a utopia incapable of realization. No one could have, _a priori_, in the dawn of any civilization predicted its successive developments, as I will demonstrate when I come to speak of the methods of social renovation. This is what we are able to affirm with assurance, basing our position on the most certain inductions of psychology and sociology. It cannot be denied, as Marx himself declared, that this second formula--which makes it possible to distinguish, according to some, anarchy from socialism--represents a more remote and more complex ideal. But it is equally impossible to deny that, in any case, the formula of collectivism represents a phase of social evolution, a period of individual discipline which must necessarily precede communism.[8]